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SriRangaSri List Archive: Message 00068 Dec 2003

 
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Dear friends,

Continuing from the earlier post of Part 4, let us
examine, stanza after stanza, and together enjoy the
delight there is in the many felicitous expressions
and phrases of AndAl's "tiruppAvai" evoking the spirit
of "satsangh" and "parasparam".

                   **********

(1) "nArAyaNanE namakkE parai taruvAn?"

In the very opening verse, AndAl begins with
"namakkE". It is meant to denote, at the very outset,
the sense of distinct identity possessed by a
'satsangh'. 

A 'satsangh' is not any motley group, party or
association of persons. A band of devotees in sole
pursuit of Narayana, the Supreme One, alone qualifies
to be called 'satsangh'. It is not therefore without
significance that AndAl chose to insert the  term
"narAyAnanE" immediately ahead of "namakkE" in the
line "nArAyaNanE namakkE parai taruvAn...". It leaves
no question in our minds about the definitive identity
of a 'satsangh' -- they are "NArAyanA's  people, His
very own!" Make no mistake about it.

(2) "neyy-unnOm pAl unnOm nAtkAlE neerAdi?myittu
ezhudOm malarittu nAmmudiyyOm.."

Flowing naturally from the strong sense of identity is
the 'satsangh's' single-mindedness of purpose. 

The 'satsangh' will do all that it takes and go to any
lengths to realize its purpose. To this end the
'satsangh' will subject itself to the severest of
tests, austerities and self-denial in life. This idea
is conveyed through the expressions of "neyy-unnOm,
pAl-unnOm?seyyAdana-seyyOm..."  meaning, "We shall
deny ourselves milk, we shall give up ghee? we shall
desist from everything that is to be rightly
desisted?"

These expressions contain yet another message for the
seekers of God? one that is greatly reassuring. 

Spiritual vows and austerities are by nature extremely
arduous. But 'satsangh' can help take away much of the
pain involved. This is the reason why the ancient
scripture or "sAstrA" of India enjoins us all to
jointly undertake ritual fasting on certain
pre-designated days of the calendar (such as
"ekAdasi", "sravanam" etc.). 

Fasting undertaken alone, either by individual choice
or initiative, is often filled with martyred misery
(anyone who is on a self-imposed dieting regime will
attest to this). The will to stay the course often
wavers and completely collapses along the way. When
vows fail a sense of defeat and despair grips the
vow-taker. 

Not so, however, when fasting is undertaken as a
matter of holy ritual and collectively in the company
of a 'satsangh'. For reasons the human mind has never
yet been able to fathom, hunger pangs somehow seem
less acute when it is seen that many around too are
equally suffering it.

There is no penance in the world without some degree
of pain. It is one of the wonders of "satsangh",
however, that it greatly mitigates such pain by
syndicating it amongst the members. 

(3) "nAnggal nam-pAvaikku sAtri-neerAdinAl?"

"Satsangh" derives both identity and sense of purpose
from the firm resolve it makes. 

The phrase "sAtri neerAdi" denotes resolution. Taking
a resolution is known as committing oneself
irrevocably to a "sankalpa". The expression here means
"If we all together resolve to take the ritual bath?" 

Worship through 'satsangh' derives its enormous
potency from the joint resolve ('sankalpa') taken by
its members. Even in the secular world, as we all know
only too well, a resolution passed by a group of
persons carries far greater force and credibility than
individual resolve. It is the same with a 'satsangh'?
and hence AndAl's expression of "nAnggal nam-pAvaikku
sAtri-neerAdinAl?"  

                   ***********
                (to be continued)

Regards,

dAsan,
Sudarshan






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